रविवार 11 जुलाई 1971 की अव्यक्त मुरली

⁰> ¹11-07-71 ōm śhānti avyakt bāpdādā madhuban

⁰> > Avyakt BapDada 11th July 1971

²Viśhva-kalyāṇakārī bannē kē liē mukhya dhāraṇāē̃

¹What would you call today’s Gathering? ²Is it a gathering of Gujurat?

³Āj K|kē is saṅgaṭhan kō kaunsā saṅgaṭhan kahē̃  ? ⁴Gujarāt kā saṅgaṭhan  ?

³You do not consider yourselves to be those of Gujarat do you?

⁵Apnē kō gujarāt kā tō nahī̃ samajhtē hō  ? ⁶Jaisē bāp bēhad kā mālik hai vaisē bhalē kahā̃ bhī nimitt banē huē hō lēkin hō tō viśhva-kalyāṇakārī .

⁴Just as the Father is the Master of the Unlimited, in the same way - wherever you may be an instrument for - you are still world benefactors.

⁷Dr̥iṣhṭi aur vr̥itti athavā smr̥iti mē̃ bhī viśhva-kalyāṇakārī key|kī bhāvnā sadaiv rahtī hai ki gujarāt K|kē kalyāṇ key|kī bhāvnā rahtī hai  ?

⁵Do you constantly have the feeling of bringing benefit to the world in your visions and attitude - that is, in your consciousness? ⁶Or do you have the feeling of bringing benefit to Gujurat?

⁸Gujarāt mē̃ rahtē lakṣyatō viśhva kā rahtā hai nā .

⁷Whilst living in Gujurat, you still have the feeling of bringing benefit to the world, do you not?

⁹Bēhad K|kē sarvisamē̃ hō nā  ?

⁸You are on unlimited service, are you not?

¹⁰Yah tō nimitt duty dī|the huī hai , vah nimitt bankar K|kē bajā rahē hō .

⁹This is just a duty which you are given, which you are fulfilling as instruments.

¹¹Lēkin naśhā kyā rahtā hai  ?

¹⁰However, what intoxication do you have?

¹²Varṇan tō yahī kartē hō nā ham - viśhva-kalyāṇakārī haĩ , viśhva kā parivartan karnā hai .

¹¹You say that you are world benefactors - that it is your duty to bring about world transformation.

¹³Jō bhīsarvisakaratē hō vā service K|kē sādhan banātē hō usmē̃ bhī śhabda tō viśhva kā likhtē hō nā .

¹²Whatever service you do - or whatever facilities for service you create - the words you use for that are for the world.

¹⁴Viśhva kā nav nirmāṇ karnē vālē hō .

¹³You are those who are renewing the world.

¹⁵Viśhva kā parivartan hōtā jātā hai .

¹⁴The world is being transformed.

¹⁶Āvāzaēk jagah kiyā jātā hai , lēkin phailtā tō chārō̃ ōr hai nā .

¹⁵A sound may be created in one place, but it spreads everywhere.

¹⁷Bhalē nimitt ēk sthān par āvāzabulunda kartē hō lēkin phailtā tō chārō̃ ōr hai nā .

¹⁶Although the sound may be made in just one place, it still spreads everywhere.

¹⁸Tō viśhva-kalyāṇakārī bannē kē liē mukhya dō dhāraṇāē̃ āvaśhyak haĩ , jissē had mē̃ rahtē bhī bēhad kā kalyāṇkārī ban saktē haĩ .

¹⁷So, in order to become world benefactors, two main dharnas are essential - through which you can become benefactors whilst living in the limited.

¹⁹Agar vah dhārṇā na rahē tō unkā āvāz , unkī dr̥iṣhṭi bēhad viśhva K|kē taraph nahī̃ pahũch saktī .

¹⁸If you do not have these dharnas, then, neither your sound nor your vision reach the unlimited world.

²⁰Viśhva-kalyāṇakārī bannē liē dō dhāraṇāē̃ kaunsī haĩ  ?

¹⁹What are the two dhamas needed in order to become world benefactors?

²¹Āp kin dō dhārṇāō̃ K|kē ādhār par viśhva K|kē kalyāṇ kā karttavya kar rahī hō  ?

²⁰On the basis of what two dharnas are you carrying out the task of bringing benefit to the world?

²²Viśhva-kalyāṇ key|kī jō śhubh bhāvnā hai uskā pratyakṣha phal tō zarūr miltā hai .

²¹You definitely receive the instant fruit of the pure feeling you have for world benefit.

²³Bhāvnā kā phal tō bhakti mārg mē̃ bhī miltā hai , lēkin vah alpkāl , yahā̃ hai sadākāl .

²²You receive the fruit of your feelings even on the path of devotion. but that is for a temporary period, whereas here it is for all time.

²⁴Us pratyakṣha phal key|kī prāpti kē liē mukhya dō dhāraṇāē̃ kaunsī haĩ  ?

²³So, what two main dharnas are needed for the attainment of instant fruit?

²⁵Bigar dhārṇā K|kē tō apnī vā service key|kī unnati nahī̃ hō saktī .

²⁴There cannot be progress for the self - or for service - without having any dharna.

²⁶Vah kar rahē hō aur karnī hī hai .

²⁵You are doing that, and you have to do that.

²⁷Karē̃gē - yah śhabda bhī nahī̃ .

²⁶There aren’t even the words “I will do it”.

²⁸Karnā hī hai .

²⁷You have to do it.

²⁹Mukhya dō dhārṇāyē̃ haĩ . ³⁰Īśhvarīy rūhāb aur sāth mē̃ rahm .

²⁸The two main dharnas are: spiritualintoxication, and mercy.

³¹Agar rūhāb aur rahm dōnō̃ hī sāth-sāth mē̃ haĩ aur samān haĩ tō dōnō̃ guṇō̃ key|kī samāntā sē rūhāniyat key|kī stage ban jātī .

²⁹If you have both spiritual intoxication and mercy, simultaneously and to the same extent, then - by having a balance of both of these qualities - you create a stage of spirituality.

³²Iskō hī rūhāniyat vā rūhānī sthiti kahā jātā hai .

³⁰This is called “spirituality”, or “a spiritual stage”.

³³Rūhāb bhī pūrā hō aur rahm bhī pūrā hō .

³¹You should have full intoxication, and full mercy.

³⁴Abhī rūhāb kō chhōṛ sirph rahm kartē hō vā rahm kō chhōṛ sirph rūhāb mē̃ ātē hō , isliē dōnō̃ key|kī samāntā sē jō rūhāniyat key|kī sthiti bantī hai , uskī kamī hō jātī hai .

³²At present you leave aside intoxication, and simply have mercy; or you leave aside mercy, and simply have spiritual intoxication. ³³This is why you are lacking in the stage of spirituality which would be created through being equal in both of these qualities.

³⁵Isliē sadaiv jō kōī bhī karttavya kartē hō vā mukh sē śhabda varṇan kartē hō tō pahlē check karō ki rahm aur rūhāb - dōnō̃ samān rūp mē̃ haĩ  ?

³⁴Therefore, before you carry out any task - or before you speak any words - check whether you have intoxication and mercy to an equal extent.

³⁶Dōnō̃ kō samān karnē sē ēk tō apnā svamān svayã rakh sakē̃gē , dūsrā sarv ātmāō̃ sē bhī svamān key|kī prāpti hōgī .

³⁵By having both to an equal extent, you will be able to maintain your own self-respect, and you will also receive respect from all souls.

³⁷Svamān kō chhōṛ mān key|kī ichchhā rakhnē sē saphaltā nahī̃ hō pātī hai .

³⁶If you leave aside self-respect, and have a desire to receive regard, then you do not receive success.

³⁸Mān key|kī ichchhā kō chhōṛ svamān mē̃ ṭik jāō tō mān parchhāī K|kē samān āpkē pichhāṛī mē̃ āyēgā .

³⁷But if you renounce the desire to receive respect, and stabilise yourself in the stage of self-respect, then respect follows you like a shadow.

³⁹Jaisē bhakta apnē dēvtāō̃ vā dēviyō̃ kē pīchhē andhaśhraddhā vaśh bhī kitnē bhāg-dauṛ kartē haĩ . ⁴⁰Vaisē chaitanya svarūp mē̃ svamān mē̃ sthit huī ātmāō̃ kē pīchhē sarv ātmāē̃ mān dēnē kē liē āyēṅgī , dauṛē̃gī .

³⁸Just as devotees run around so much behind their deities and goddesses out of blind faith, in the same way, all souls will run behind the souls who are stabilised in their stage of self-respect in the living form, in order to give them regard.

⁴¹Bhaktō̃ key|kī bhāg dauṛ dēkhī hai  ?

³⁹Have you seen the running around of the devotees?

⁴²Āp lōgō̃ K|kē yādgār jaṛ chitra haĩ . ⁴³Unmē̃ bhī chitrakār mukhya yahī dhārṇā bhartē haĩ - ēk taraph śhaktiyō̃ kā rūhāb bhī full force mē̃ dikhātē haĩ aur sāth-sāth rahm kā bhī dikhātē haĩ .

⁴⁰In the non-living images of the memorials of all of you, artists portray these main dharnas: on the one hand, they show the spiritual intoxication of the Shaktis with full force, and together with that they also show their mercy.

⁴⁴Ēk hī chitra mē̃ dōnō̃ hī bhāv prakaṭ kartē haĩ nā .

⁴¹They portray both these feelings in the same image.

⁴⁵Yah kyō̃ banā hai  ?

⁴²Why is this created?

⁴⁶Kyōṅki practical mē̃ āp rūhāb aur rahamadil-mūrta banē hō .

⁴³Because you became embodiments of spiritual intoxication and mercy in a practical way.

⁴⁷Tō jaṛ chitrō̃ mē̃ bhī yahī mukhya dhāraṇāē̃ dikhātē haĩ .

⁴⁴Therefore, they portray these main dhamas even in the non-living images.

⁴⁸Tō āp lōg abhī jab service par hō tō service K|kē pratyakṣhaphal kā ādhār in dō mukhya dhārṇāō̃ kē ūpar hai .

⁴⁵All of you are now on service, and the instant fruit of service is based on these two main dharnas.

⁴⁹Merciful jarūr bannā hai , lēkin kis ādhār par aur kab  ?

⁴⁶You definitely do have to become merciful, but on what basis and when?

⁵⁰Yah bhī dēkhnā hai .

⁴⁷This has to be seen.

⁵¹Rūhāb rakhanāzarūrahai , lēkin kaisē aur kis tarīkē sē pratyakṣha karnā hai , yah bhī dēkhnā hai .

⁴⁸You definitely do have to have spiritual intoxication, but how and in what way do you have to reveal it? ⁴⁹This too has to be seen.

⁵²Rūhāb kōī varṇan karnē vā dikhānē sē dikhāī nahī̃ dētā , rūhāb nain-chain sē svayã hī apnā sākṣhātkār karātā hai .

⁵⁰Spiritual intoxication does not become visible through speaking about it, or through trying to show it. ⁵¹Spiritual intoxication reveals itself through your eyes and your features.

⁵³Agar uskā varṇan kartē haĩ tō rūhāb badalkar rōb mē̃ dikhāī dētā hai .

⁵²If you speak about spiritual intoxication, it changes and become bossiness.

⁵⁴Tō rōb nahī̃ dikhānā hai , rūhāb mē̃ rahnā hai .

⁵³You must not show bossiness, but must stay in your intoxication.

⁵⁵Rōb kō bhī ahaṅkār vā krōdh key|kī vaṅśhāvalī kahē̃gē .

⁵⁴Bossiness is said to be the progeny of ego and anger.

⁵⁶Isliē rōb nahī̃ dikhānā hai , lēkin rūhāb mē̃ jarūr rahnā hai .

⁵⁵This is why you must not show bossiness, but should stay in spiritual intoxication.

⁵⁷Jitnā-jitnā merciful kē sāth rūhāb mē̃ rahē̃gē tō phir rōb khatm hō hī jāyēgā .

⁵⁶The more you stay in spiritual intoxication as well being merciful, the more your bossiness will finish.

⁵⁸Kōī kaisī bhī ātmā hō , rōb dilānē vālā bhī hō , tō rūhāb aur merciful bannē sē rōb mē̃ kabhī nahī̃ āyēṅgē .

⁵⁷No matter what type of soul someone may be - even if that soul shows bossiness - when you have your own intoxication and are merciful, then that soul will no longer be bossy.

⁵⁹Aisē nahī̃ ki sarakamasṭānsēj aisē thē vā aisē śhabda bōlē tō yah karnā hī paṛā . ⁶⁰Karnā hī paṛēgā , yah tō hōgā hī , abhī tō sampūrṇ banē hī nahī̃ haĩ - yah śhabda athavā bhāṣhā is saṅgaṭhan mē̃ nahī̃ hōnī chāhiē .

⁵⁸It shouldn’t be that you say that the circumstances were such, or that that person spoke such words that you had to do this.. or that you will have to do this.. or that this will continue to happen because you have not yet become complete. ⁵⁹There shouldn’t be these words or this language in this gathering.

⁶¹Kyōṅki āp nimitt sarvisakē hō isliē is saṅgaṭhan kō master knowledgeful aurasarvisaēbal , successful saṅgaṭhan kahē̃gē .

⁶⁰Because, you are instruments for service, and therefore this gathering is called that of those who are master knowledge-full, serviceable, and successful.

⁶²Jō successful haĩ vah kōī kāraṇ nahī̃ banātē .

⁶¹Those who are successful do not make excuses.

⁶³Vah kāraṇ kō nivāraṇ mē̃ parivartan kar dētē haĩ .

⁶²Instead, they transform excuses into solutions.

⁶⁴Kāraṇ kō āgē nahī̃ rakhē̃gē .

⁶³They do not put excuses in front of them.

⁶⁵Māsṭaranôlējaphul , successful ātmāyē̃ kōī kāraṇ kē ūpar successful nahī̃ ban saktī  ?

⁶⁴Can souls who are master knowledge-full and successful not be successful over excuses?

⁶⁶Jō master knowledgeful , successful hōtē haĩ vah apanīnôlējakī śhakti sē kāraṇ kō nivāraṇ mē̃ badalī kar dēgē , phir kāraṇ khatm hō jāyēgā .

⁶⁵Those who are master knowledge-full and successful will change excuses into solutions, with the power of their knowledge, and the excuses will then finish.

⁶⁷Nimitt bannē vālō̃ kō viśhēṣh apnē her|har saṅkalp kē ūpar bhī attention rakhnā paṛē . ⁶⁸Kyōṅki nimitt banī huī ātmāō̃ kē ūpar hī sabhī kīnazarahōtī hai .

⁶⁶Those who are instruments have to pay special attention to their every thought, because everyone’s vision is on those souls who are instruments.

⁶⁹Agar nimitt banē huē hī aisē-aisē kāraṇ kahtē chaltē tō dūsrē jō āpkō dēkh āgē baṛhtē haĩ , vah āp kō kyā uttar dēgē  ? ⁷⁰Is kāraṇ sē ham ā nahī̃ saktē , chal nahī̃ saktē .

⁶⁷If you souls who are the instruments make excuses, then what reply would others who are moving forward give when they see you? “We cannot come because of this reason.. we cannot move forward because of this reason”.

⁷¹Jab svayã hī kāraṇ batānē vālē haĩ tō dūsrē K|kē kāraṇ kō nivāraṇ kaisē karē̃gē  ?

⁶⁸If you yourselves make excuses, then how would you solve the excuses of others?

⁷²Kyōṅki lōg sabhī jānnē vālē hō gayē haĩ .

⁶⁹People now know everything.

⁷³Jaisē yahā̃ din-pratidinanôlējaphul bantē jātē hō , vaisē hī duniyā̃ K|kē lōg bhī vigyān key|kī śhakti sē , vigyān key|kī rīti sē knowledgeful hōtē jātē haĩ .

⁷⁰Just as you are becoming knowledge-full day by day here, in the same way, people of the world are becoming knowledge-full with the power and methods of science.

⁷⁴Vah āp lōgō̃ K|kē saṅkalpō̃ kō bhī mastak sē , nayanō̃ sē chēhrē sē , check kar lētē haĩ .

⁷¹These people are able to check your thoughts from your forehead, your eyes, and your face.

⁷⁵Jaisē yahā̃ gyān key|kī śhakti bhartī jātī hai , vahā̃ bhī vigyān key|kī śhakti cum|kam nahī̃ hai .

⁷²Just as you are being filled with the power of knowledge here, in the same way, the power of science is no less there.

⁷⁶Dōnō̃ kā force hai .

⁷³There is the force of both.

⁷⁷Agar nimitt bannē vālō̃ mē̃ kōī kamī hai tō vah chhip nahī̃ saktē .

⁷⁴If something is lacking in those who are instruments, then it cannot be hidden.

⁷⁸Isliē tum nimitt banī huī ātmāō̃ kō itnā hī viśhēṣh apnē saṅkalp , vāṇī aur karma kē ūpar attention rakhnā paṛē .

⁷⁵Therefore, you instrument souls must pay that much special attention to your thoughts, words, and deeds.

⁷⁹Agar attention nahī̃ hōtā hai tō āp lōgō̃ K|kē chēhrē mē̃ hī rēkhāē̃ tension key|kī dikhāī paṛtī haĩ .

⁷⁶If you do not payattention,then lines of tension become visible on your face.

⁸⁰Jaisē rēkhāō̃ sē lōg jān lētē haĩ ki yah kyā-kyā apnā bhāgya banā saktē haĩ .

⁷⁷People can tell from your line of fortune what kind of fortune you can create for yourself.

⁸¹Tō agar attention cum|kam rahtā hai tō cēhar par tension key|kī rēkhāē̃ dikhāī paṛtī haĩ .

⁷⁸So, if you pay lessattention, lines of tension then become visible on your face.

⁸²Us māyā K|kē knowledgeful jān lētē haĩ , vah bhī cum|kam nahī̃ .

⁷⁹Those who have full knowledge of Maya know this; they are no less either.

⁸³Āp lōg apnē āpkō bhī kabhī albēlē hōnē kāraṇ parakh na sakō lēkin vah lōg is bāt mē̃ āp lōgō̃ sē tēj haĩ . ⁸⁴Kyōṅki unhō̃ kā karttavya hī yahī hai .

⁸⁰Because of being careless, you people are also sometimes not able to recognise yourselves. ⁸¹However, at present, those people are cleverer than you in this respect, because this is their task.

⁸⁵Isliē nimitt banē huē kō itnī zimmēdārī lēnī paṛē .

⁸²This is why those who are instruments have to take on this responsibility.

⁸⁶Kōī bhī bāt muśhkil lagtī hai tō kōī kamī hai zarūr .

⁸³If something seems difficult, then something is definitely lacking.

⁸⁷Apnē āp mē̃ niśhchaybuddhi bannē mē̃ kab kuchh kamī kar lētē haĩ .

⁸⁴You lack something in your faith in the self.

⁸⁸Jaisē bāp mē̃ 100 jñ haĩ , chāhē ēk taraph āp ēk niśhchaybuddhi hō , dūsrē taraph sārē viśhva key|kī ātmāē̃ kyō̃ na hō , lēkin ismē̃ ḍagmag nahī̃ hō sakē̃gē .

⁸⁵When you have 100% faith in the Father, then - even if you are alone but have faith in the intellect, even if there are the souls of the entire world on the other side - you do not fluctuate in that.

⁸⁹Aisē hī chāhē daivī vā īśhvarīy ātmāō̃ dvārā vā sansārī ātmāō̃ dvārā bhalē kōī bhī ḍagmag karānē K|kē kāraṇ banē̃ . ⁹⁰Lēkin apnē āp mē̃ bhī niśhchaybuddhi key|kī kamī nahī̃ hōnī chāhiē .

⁸⁶In the same way, no matter who tries to make you fluctuate - whether it is souls of the divine family, the Godly family, or the worldly family - your intellect should not lack faith in the self.

⁹¹Isliē rūhāb kē sāth rahm bhī rakhnā hai .

⁸⁷Therefore, together with intoxication, you must also have mercy.

⁹²Akēlā rūhāb nahī̃ , rahm bhī hō .

⁸⁸There shouldn’t just be intoxication, but there must also be mercy.

⁹³Niśhchaybuddhi hō kalyāṇ key|kī bhāvnā rakhnē sē dr̥iṣhṭi aur vr̥itti dōnō̃ hī badal jātē haĩ .

⁸⁹You have faith in the intellect, and by having the feeling of bringing benefit, your vision and attitude both change.

⁹⁴Kaisā bhī kōī krōdhī ādmī sāmnā karnē vālā vā kōī insult karnē vālā , gālī dēnē vālā hō , lēkin jab kalyāṇ key|kī bhāvnā her|har ātmā prati rahtī hai tō rōb badalkar rahm hō jāyēgā .

⁹⁰No matter how much an angry person opposes you - or how much someone insults you or defames you when you have the feeling of bringing benefit to every soul. ⁹¹Bossiness will change into mercy.

⁹⁵Phir result kyā hōgī  ?

⁹²Then what will the result be?

⁹⁶Uskō hilā sakē̃gē  ?

⁹³Will they be able to make you fluctuate?

⁹⁷Vah śhubh kalyāṇ key|kī bhāvnā uskē saṅskārō̃ kō parivartan karnē kā phal dikhāyēgī .

⁹⁴The pure feeling of bringing benefit will result in the transformation of their sanskars.

⁹⁸Yah zarūr hōtā hai - - kōī bīz sē pratyakṣha phal nikaltā hai , kōī phauran pratyakṣha phal nahī̃ dētē , kuchh samay lagtā hai .

⁹⁵This definitely happens. ⁹⁶But some seeds give fruit instantly, whereas others do not give fruit instantly ⁹⁷- it takes time.

⁹⁹Ismē̃ adhīr nahī̃ hōnā hai ki phal tō nikaltā hī nahī̃ hai . ¹⁰⁰Sabhī phal phauran nahī̃ miltē .

⁹⁸So, you must not become impatient of the fruit does not emerge: not all fruits emerge instantly.

¹⁰¹Kōī-kōī bīj phal tab dētā hai jab natural varṣhā hōtī hai , pānī dēnē sē nahī̃ nikaltā .

⁹⁹Some seeds only bear fruit when there is natural rain - they do not bear fruit just by being watered.

¹⁰²Yah bhī drama key|kī nūndh hai .

¹⁰⁰This is also fixed in the drama.

¹⁰³Ab avināśhī bīz jō ḍāl rahē hō - kōī tō pratyakṣhaphal dikhāī dēgē . ¹⁰⁴Kōī phir natural kēlēmiṭīj hōṅgī , jab drama kā scene badalnē vālā hōgā tō vah natural vāyumaṇḍal vātāvaraṇ us bīz kā phal nikālēgā .

¹⁰¹You are sowing imperishable seeds: some will show instant fruit, whereas the fruit of others will emerge through natural calamities, or by a change in a scene of the drama. ¹⁰²The natural environment and atmosphere will enable that seed to bear fruit.

¹⁰⁵Vināśh tō hōgā yah tō gāraṇṭī hai .

¹⁰³The seed will not be destroyed: this is a guarantee.

¹⁰⁶Jab bīz hī avināśhī hai tō phal na nikalē - yah tō hō nahī̃ saktā .

¹⁰⁴Since the seed is imperishable, it is not possible that it will fail to bear fruit.

¹⁰⁷Lēkin kōī nazdīk ātē haĩ , kōī pīchhē ānē vālē haĩ tō abhī āyēṅgē kaisē  ?

¹⁰⁵However, some come close, whereas others come later, and so how could they come now?

¹⁰⁸Vah phal bhī pīchhē dēgē .

¹⁰⁶They will bear fruit later.

¹⁰⁹Isliē kabhī bhī sarvisakaratē yah nahī̃ dēkhnā vā yah nahī̃ sōchnā ki jō kiyā vah kōī vyarth gayā .

¹⁰⁷Therefore, whenever you are doing service, do not see or think that whatever you have done has been wasted.

¹¹⁰Number-vār samay pramāṇ phal dikhāī dētē jāyēṅgē .

¹⁰⁸The fruits will be visible number-wise, according to the time.

¹¹¹Tō yah successful group hai , knowledgeful hai , serviceable hai .

¹⁰⁹So this is a group of those who are successful, knowledge-full, and serviceable.

¹¹²Yah chhāp hai .

¹¹⁰This is your stamp.

¹¹³Apnē is ṭrēḍ-mārka kō sadaiv dēkhtē rahnā .

¹¹¹Constantly continue to look at this trade mark of yours.

¹¹⁴Trimūrti chhāp lagī nā .

¹¹²The stamp of this trimurti has been applied, has it not?

¹¹⁵Aur yahī smr̥iti mē̃ rakh kar her|har sarvisakē kadam kō padamō̃ key|kī kamāī mē̃ parivartan kar chalnā hai .

¹¹³By keeping this in your consciousness, you transform every step you take in service into an income of multi-millions(padam).

¹¹⁶Yah check karō ki her|har saṅkalp sē padamō̃ key|kī kamāī jamā kī  ? ¹¹⁷Her|har vachan sē , her|har karma sē , her|har kadam sē padamō̃ key|kī kamāī jamā kī  ? ¹¹⁸Nahī̃ tō yah kahāvat kisliē hai - her|har kadam mē̃ padam haĩ  ?

¹¹⁴Check whether you have accumulated an income of multi-millions through every thought: “Have I accumulated at every second through every thought, every word, and every deed?” If not, then for whom is there the saying: “there is an income of multi-millions at every step”?

¹¹⁹Padam kamal puṣhp kō bhī kahtē haĩ nā .

¹¹⁵A lotus flower is still called a “padam”.

¹²⁰Tō padam samān bankar chalnē sē her|har saṅkalp aur her|har kadam mē̃ padamō̃ key|kī kamāī kar sakē̃gē .

¹¹⁶So, by moving along like a lotus flower(padam) , you will be able to earn an income of multi-millions (padam)at every step and in every thought.

¹²¹Ēk saṅkalp bhī binā kamāī K|kē nahī̃ hōgā .

¹¹⁷Not even one thought should be without an income.

¹²²Ab tō aisā attention rakhnē kā samay hai - ēk kadam bhī binā padam key|kī kamāī K|kē na hō .

¹¹⁸Now it is time to pay such attention. ¹¹⁹Not even one step should now be taken without an income being earned.

¹²³Nimitt banā huā group hai nā .

¹²⁰This is a group of those who are instruments.

¹²⁴Tājdhārī tō hōnā hī hai .

¹²¹You have to become those who wear crowns.

¹²⁵Apnī zimmēvārī kā tāj jitnā-jitnā dhāraṇ karē̃gē utnā dūsrē key|kī zimmēvārī kā tāj bhī dhāraṇ kar sakē̃gē .

¹²²The ore you adopt the crown of your own responsibility, the more you will be able to adopt a crown of responsibility for others.

¹²⁶Jō nimitt teachers haĩ , jyādā nazaratō āp lōgō̃ mē̃ sabhī kī hai .

¹²³Everyone’s vision is mainly on those of you who are instrument teachers.

¹²⁷Sāmnē ēgzāmpal tō āp hō .

¹²⁴You are examples in front of them.

¹²⁸Isliē jyādā zimmēvārī āp lōgō̃ kē ūpar hai .

¹²⁵This is why you people have a greater responsibility.

¹²⁹Āp lōg ēk darpaṇ K|kē rūp mē̃ unhō̃ kē āgē hō .

¹²⁶You are like mirrors in front of them.

¹³⁰Āpakēnôlējakī sthiti K|kē darpaṇ sē apnē svarūp kā sākṣhātkār karānē vālē darpaṇ āp hō .

¹²⁷With the mirror of the stage of your knowledge, you enable them to have a vision of their form.

¹³¹Tō jitnā darpaṇ powerful utnā sākṣhātkār spaṣhṭ .

¹²⁸So, the more powerful that mirror is, the clearer the vision that is received becomes.

¹³²Tō uskī smr̥iti powerful rahēgī .

¹²⁹So they will be able to have a clear, powerful memory of that.

¹³³Tō aisā darpaṇ harēk hō jō sāmnē kōī āvē tō apnā sākṣhātkār aisā spaṣhṭ karē jō vah smr̥iti uskō kabhī na bhūlē . ¹³⁴Jaisē apnī dēh kā sākṣhātkār hōnē bād bhūltē hō  ?

¹³⁰So, each of you should be such a mirror, that whoever comes in front of you should have a vision of themselves of such clarity that they are not ever able to forget it - just as you do not forget your own body having had a vision of it.

¹³⁵Jab dēh avināśhī smr̥iti mē̃ rahtī hai tō yah bhī aisā sākṣhātkār karāō , jō vah smr̥iti kabhī bhūlē nahī̃ .

¹³¹Since your body always maintains imperishable awareness, you must grant such visions that they are never able to forget that.

¹³⁶Powerful darpaṇ bannē kē liē mukhya dhārṇā kaunsī hai  ?

¹³²What are the main dharnas needed to become a powerful mirror?

¹³⁷Jitnā-jitnā svayã arpaṇmay hōgā utnā hī darpaṇ powerful .

¹³³The more you offer yourself, the more powerful the mirror will become.

¹³⁸Aisē tō arpaṇmay hō . ¹³⁹Lēkin jō saṅkalp bhī kartē hō , kadam uṭhātē hō vah pahlē bāp kē āgē arpaṇ karō .

¹³⁴You have already offered yourself anyway, but whatever thoughts you have - or whatever steps you take - first offer them to the Father.

¹⁴⁰Jaisē bhōg lagātē hō tō bāp kē āgē arpaṇ kartē hō nā . ¹⁴¹Usmē̃ śhakti bhar jātī hai .

¹³⁵Just as, when you offer bhog, you offer it to the Father and so it is filled with power, in the same way, offer every thought and every step to the Father.

¹⁴²Tō yah bhī aisē her|har saṅkalp , her|har kadam bāp kō arpaṇ karō - jō kiyā , jō sōchā . ¹⁴³Bāp kī yād arthāt bāp K|kē karttavya key|kī yād . ¹⁴⁴Jitnā arpaṇmay K|kē saṅskār utnā powerful darpaṇ .

¹³⁶Whatever you do and whatever you think, there should be remembrance of the Father - that is there should be remembrance of Baba’s task. ¹³⁷The more you have the sanskar of offering everything, the more powerful the mirror will become.

¹⁴⁵Her|har saṅkalp nimitt bankar karē̃gē . ¹⁴⁶Tō nimitt bannā arthāt arpaṇ .

¹³⁸Create every though as an instrument, because to be an instrument means to offer it first.

¹⁴⁷Namrachitta jō hōtē haĩ vah jhuktē haĩ .

¹³⁹Those who are humble bow down.

¹⁴⁸Jitnā saṅskārō̃ mē̃ saṅkalpō̃ mē̃ , jhukē̃gē utnā viśhva āpkē āgē jhukēgī .

¹⁴⁰The more you bow down in your sanskars and in your thoughts, the more the world will bow down to you.

¹⁴⁹Jhuknā arthāt jhukānā .

¹⁴¹To bow down means to make others bow down.

¹⁵⁰Saṅskār mē̃ bhī jhuknā .

¹⁴²Bow down even your sanskars.

¹⁵¹Yah saṅkalp bhī na hō - dūsrē hamārē āgē bhī tō kuchh jhukē̃  ? ¹⁵²Ham jhukē̃gē tō sabhī jhukē̃gē .

¹⁴³You should not have the thought: “at least others should bow down in front of me”, or “if I bow down then everyone else will also bow down”.

¹⁵³Sachchē sēvādhārī hōtē haĩ vah jab sabhī kē āgē jhukē̃gē tab tō sēvā karē̃gē .

¹⁴⁴Only when the true servers bow down in front of everyone will they be able to do service.

¹⁵⁴Chhōṭē bhī aur pyārē hōtē haĩ . ¹⁵⁵Isliē apnē kō sikīladhē samjhō .

¹⁴⁵Young ones are even more loved, and therefore you should consider yourselves to be the special long-lost-and-now-found children.

¹⁵⁶Sarv K|kē snēhī hō .

¹⁴⁶You are loved by all.

¹⁵⁷Baṛō̃ kō tō phir bhī kahē̃gē , chhōṭē tō chhūṭ jātē haĩ .

¹⁴⁷Although people might tell the senior ones off, the younger ones will get away with anything.

¹⁵⁸Lēkin apnē mē̃ kōī kamī nahī̃ rakhnā .

¹⁴⁸However, you must not allow any weakness in yourself.

¹⁵⁹Sabhī kē āgē jānē kā lakṣyajarūr rakhnā hai .

¹⁴⁹You must definitely have the aim of going ahead of everyone.

¹⁶⁰Āgē baṛhtē huē bhī āgē baṛhānē vālō̃ kā regard nahī̃ chhōṛnā hai .

¹⁵⁰Even whilst ¹⁵¹moving forward, you must not stop giving regard to those who make you move forward.

¹⁶¹Baṛhānē vālō̃ kā regard rakhē̃gē tab vah āpkā regard rakhē̃gē , āpkō dēkh anya karē̃gē .

¹⁵²If you give regard to those who make you move forward, then they will also give you regard. ¹⁵³Whatever you do, others who see what you do will do the same.

¹⁶²Haiṇḍsa arthāt viśhālbuddhi , vē|way sabhī taraph dēkhtē haĩ ki nuksān kis mē̃ haĩ , lābh kis mē̃ hai .

¹⁵⁴“Hands” are those who have a broad, unlimited intellect. ¹⁵⁵They look at all aspects: in what there is benefit and in what there is a loss.

¹⁶³Sabhī viśhālbuddhi , trinētrī , trikāladarśīhō . ¹⁶⁴Kōī bhī karma dēkhkar pīchhē karō .

¹⁵⁶Are all of you those who have broad, unlimited intellects, and are trikaldarshi and trinetri?

¹⁶⁵Phir yah kabhī nahī̃ kahē̃gē ki na mālūm kaisē yah hō gayā .

¹⁵⁷Whatever actions you perform, check the consequences and then perform that action.

¹⁶⁶Jab checking kam hōtī hai tab hō jātā .

¹⁵⁸Then you will never say: “I don’t know how this happened”.

¹⁶⁷Trikāladarśīkē yah śhabda nahī̃ haĩ ki chāhtē tō nahī̃ thē lēkin hō gayā .

¹⁵⁹It is when there is a lack of checking that this happens. “I did not wish it, but it happened” are not the words of those who are trikaldarshi.

¹⁶⁸Master sarvśhaktimān chāhē aur vah na kar sakē , hō saktā hai  ? ¹⁶⁹Ab yah bhāṣhā khatm karō .

¹⁶⁰How is it possible that someone who is a master almighty authority wishes to do something, and yet is unable to do it?

¹⁷⁰Śhaktiyā̃ hō nā .

¹⁶¹Now, finish this language.

¹⁷¹Śhaktiyō̃ kā karma aur saṅkalp samān hōtā hai .

¹⁶²You are Shaktis, are you not? ¹⁶³The actions and thoughts of Shaktis are equal.

¹⁷²Saṅkalp ēk aur karma dūsrē - tō yah śhakti key|kī kamī hai .

¹⁶⁴If the thoughts are one thing, and the actions are something else, then it means that you lack power. ¹⁶⁵Achcha.

¹⁷³Achchhā .

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